to fathers, that women have any say in the matter." Furthermore, since it is a contract that remains subject to rescission, it is also subject to authorization, like a bequest. Our argument is the statement of the Prophet, peace and blessings of Allah be upon him: "Any woman who marries herself without the permission of her guardian, her marriage is void." He also said: "If a slave marries without the permission of his master, his marriage is void." Narrated by Abu Dawud and Ibn Majah, except that Abu Dawud said: "It is mawquf (attributed to a Companion) to Ibn 'Umar." Furthermore, it is a contract in which its legal effects—such as divorce, khul', li'an (imprecation), inheritance, and others—are not established; thus, it is not concluded, like the marriage of a woman in her 'idda (waiting period). As for the hadith of the woman whom the Prophet, peace and blessings of Allah be upon him, gave the choice, it is mursal (a narration where a Successor omits the Companion) from 'Ikrimah; people have narrated it this way and did not mention Ibn 'Abbas, as stated by Abu Dawud. Then, it is possible that this woman is the one who said: "My father married me to his brother's son to raise his low status through me." He gave her the choice because of her being married to someone who was not her equal (kuf'), and this establishes the right of choice but does not render the marriage void. As for a bequest, acceptance can be delayed, and it is valid after death; therefore, it is treated differently from other legal dispositions. There is no derivation to be made based on this narration due to its clarity. As for the other narration, testimony is considered in the contract because it is a condition for it; thus, its presence is considered along with it, like acceptance. It is not considered in the authorization because authorization is not a contract. Furthermore, when it [the authorization] is found, ownership is traced back to the time of the contract, such that if the contract involved an increase in property, it is from the time of the [contract, not from the time of] the authorization. If one of them dies before the authorization, the other does not inherit from him.
= in: "Chapter on the one who marries off his daughter while she is averse," from the Book of Marriage. Sunan Ibn Majah 1/602. It was also narrated by Imam Ahmad in: al-Musnad 6/136. (9) Its citation was previously mentioned in: 5/88, and page 345. (10) Narrated by Abu Dawud in: "Chapter on marriage of a slave without the permission of his masters," from the Book of Marriage. Sunan Abi Dawud 1/480. And Ibn Majah in: "Chapter on a slave marrying without the permission of his master," from the Book of Marriage. Sunan Ibn Majah 1/630. It was also narrated by al-Darimi in: "Chapter on a slave who marries without the permission of his master," from the Book of Marriage. Sunan al-Darimi 2/152. (11) In M: "that it is". (12) In A, B, and M: "giving her the choice". (13) In the original: "kufu" (equal). (14) Omitted from the original.
إلى الآباءِ من الأمْرِ شىءٌ. ولأنَّه عَقْدٌ يَقِفُ على الفَسْخِ، فوَقفَ على الإجازةِ، كالوَصِيَّةِ. ولَنا، قولُ النَّبِىِّ -صلى اللَّه عليه وسلم-: "أيُّما امْرَأَةٍ نَكَحَتْ نَفْسَها بِغَيْرِ إذْنِ وَلِيِّها، فَنِكَاحُها بَاطِلٌ" (٩). وقال: "إِذَا نكَحَ الْعَبْدُ بِغَيْرِ إِذْنِ سَيِّدِه، فَنِكَاحُهُ باطلٌ". روَاه أبو داودَ، وابنُ ماجَه (١٠). إلَّا أن أبا داودَ قال: هو (١١) مَوْقوفٌ على ابن عُمَرَ. ولأنَّه عَقْدٌ لا تَثْبُتُ فيه أحْكامُه؛ من الطَّلاقِ، والخُلْعِ، واللِّعانِ، والتَّوارُثِ، وغيرها، فلم يَنْعَقِدْ، كنِكاحِ المعْتَدَّةِ. فأمَّا حديثُ المرأةِ التى خَيَّرَها النَّبِىُّ -صلى اللَّه عليه وسلم-، فهو مُرْسَلٌ عن عِكْرِمةَ، روَاه النَّاسُ كذلك، ولم يذكرُوا ابنَ عباسٍ. قالَه أبو داودَ. ثم يَحْتَمِلُ أَنَّ هذه المرأةَ هى التى قالت: زَوَّجَنِى من ابن أخِيه ليَرْفَعَ بى خَسِيسَتَه. فَخَيَّرَها (١٢) لتَزْوِيجِها من غيرِ كُفْئِها (١٣)، وهذا يثبِتُ الخيارَ ولا يبطِلُ النِّكَاحَ، والوصيةُ يَتراخَى فيها القَبُولُ، وتجوزُ بعد الموتِ، فهى مَعْدُولٌ بها عن سائرِ التَّصَرُّفاتِ، ولا تَفْرِيعَ على هذه الرِّوايةِ لوُضُوحِها. فأمَّا على الرِّوايهِ الأُخْرَى، فإنَّ الشهادةَ تُعْتَبرُ فى العَقْدِ؛ لأنَّها شَرْطٌ له، فيُعْتَبرُ وُجُودُها معه، كالقَبُولِ، ولا تعتبرُ فى الاجازةِ؛ لأنَّها ليست بعَقْدٍ، ولأنَّها إذا وُجِدَتْ، اسْتَنَدَ المِلْكُ إلى حالةِ العَقْدِ، حتى لو كان فى العَقْدِ نَماءُ مِلْكٍ من حينِ [العَقْدِ، لا من حينِ] (١٤) الإجازةِ. وإن مات أحَدُهما قبلَ الإجازةِ، لم يَرِثْه الآخَرُ؛
= فى: باب من زوج ابنته وهى كارهة، من كتاب النكاح. سنن ابن ماجه ١/ ٦٠٢.كما أخرجه الإمام أحمد، فى: المسند ٦/ ١٣٦.(٩) تقدم تخريجه فى: ٥/ ٨٨، وصفحة ٣٤٥.(١٠) أخرجه أبو داود، فى: باب فى نكاح العبد بغير إذن مواليه، من كتاب النكاح. سنن أبى داود ١/ ٤٨٠. وابن ماجه، فى: باب تزويج العبد بغير إذن سيده، من كتاب النكاح. سنن ابن ماجه ١/ ٦٣٠.كما أخرجه الدارمى، فى: باب فى العبد يتزوج بغر إذن من سيده، من كتاب النكاح. سنن الدارمى ٢/ ١٥٢.(١١) فى م: "إنه".(١٢) فى أ، ب، م: "فتخييرها".(١٣) فى الأصل: "كفو".(١٤) سقط من الأصل.